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IDEALS    OF    LIFE                            IO3

place between the two. Man knows where he belongs in the
scheme of things and is proud of his position. Like the Chinese
roof, and unlike the Gothic spires, his spirit does not aspire to
heaven but broods over the earth. Its greatest achievement
is to attain a measure of harmony and happiness in this earthly

The Chinese roof suggests, therefore, that happiness is first to
be found in the home. Indeed, the home stands for me as a
symbol of Chinese humanism. A masterpiece remains to be
painted of an improved version of "Sacred and Profane Love."
There should be three women instead of two, a wan-faced
nun (or a missionary lady with an umbrella), a voluptuous
prostitute, and a radiant mother in her third month of preg-
nancy. Of the three, the housewife should be the commonest,
simplest, and yet most truly satisfying figure. They would thus
stand for religion, humanism and naturalism, typifying the
three ways of life.

Such simplicity is difficult, for simplicity is the quality of
great minds. The Chinese have achieved this simple ideal, not
by mere laziness of effort but by a positive worship of simplicity,
or the Religion of Common Sense. How this was achieved we
shall now see.


The religion of common sense or the spirit of reasonableness
is part and parcel of Confucian humanism. It is this spirit of
reasonableness which has given birth to the Doctrine of the
Golden Mean, the central doctrine of Confucianism. Reference
has already been made in the preceding chapter to the spirit
of reasonableness, as contrasted with logic or reason itself. It
has been shown there that the spirit of reasonableness is largely
intuitive and practically identical with English common sense.
It has been further shown that for a Chinese it is not enough that
a proposition be "logically correct'5; it is much more important
that it be "in accord with human nature."

The aim of the Chinese classical education has always been
the cultivation of the reasonable man as the model of culture.